دکتر جواد رقوی

Jihad of explanation and cognitive war, which has entered the cultural and political terms today, has its roots in religious and Quranic teachings. A clear example of cognitive warfare and jihad of explanation can be seen in the confrontation between Prophet Moses (AS) and Pharaoh. According to the Qur'an’s report, both sides at the beginning of the confrontation used the tools of warfare to prevail over the other side, and in the end, against the slanders and conspiracies of Pharaoh, Moses (AS) tried to counter these conspiracies through the jihad of explanation. Through the investigation, many examples of similarity and kinship between the confrontation between Moses (AS) and the pharaohs and between the Islamic revolution of Iran and the contemporary arrogant people have been obtained; Such as character destruction, casting doubt on the principles, use of ridicule tactics by the false front, and such as explaining the facts in the form of an organizational movement, changing the position from defense to attack, etc. by the right front. In this article, using a descriptive and analytical method, the ratio of the function of the components of explanation jihad in cognitive war has been investigated in these two important historical events, and it has been concluded that the way Prophet Moses (AS) confronted Pharaoh is a good example for confronting the global arrogance in the present age. This confrontation has become a reality in some parts of the contemporary world, and in some cases it requires more modeling and effort.

Today, various evangelical movements and groups in Africa are active for religious, economic and political motives. One of these countries is Sierra Leone in West Africa, which has received a lot of attention from the Christian propaganda movements due to its rich natural resources, pristine and beautiful nature, culture and peaceful character; therefore, the Christian sects have established churches, universities, schools, etc. in this country. They are preaching Christianity and recruiting members for the churches. In a sense, the immense poverty of the people and the political dependence of this country on Western powers, especially Britain and the United States of America, have paved the way for a greater conversion to Christianity. Christian missionaries from different sects try to find and promote their vision by coordinating their activities with the indigenous culture and desires of this country and using various methods. In this article, based on a series of field and library studies and analysis of the capacity and indigenous conditions of this country, an attempt has made to identify and introduce active Christian movements in this country. For this purpose, in addition to referring to some books and sources, interviews have conducted with a number of Christian missionaries and Christian professors working in this country. From these studies and interviews, with the method of discourse and resource analysis, an analytical report of Christian activism groups, Christian movements and propaganda methods of Christianity has presented in this country.

Various views have been expressed about the aims of Imam Hussein uprising. Meanwhile the two views of socio-political martyrdom and the formation of the government are more famous than other views, to the extent that they are known as two common discourses in expressing the goals of the movement of Imam Hussein(as).In this article, the two discourses are examined by analytical method, and according to the drawbacks of these two views, it is concluded that neither of them aims to rise up and justify why this fateful movement,But the formation of the government and martyrdom were the strategies of Imam Hussein(as) to achieve the general goal of performing the duty of Imamate and guiding the society, which in itself was the basis for the realization of all other minor goals. As a model, the discourse of socio-political martyrdom and government can be strategic models of Islamic movements and uprisings. Also, by changing the attitude of the goal of martyrdom and the government to the strategy of these two, a way will be provided to eliminate the objections to both views.

The relation between evil and human’s actions has been the puzzling question for the minds of scholars especially the Muslim theologians and philosophers for some time. This relation has been discussed through various aspects; however, in this article, the matter of how improper actions effect evil is been discussed, and since this topic is tied with the action of human in nature, the relation of human with nature has been reviewed as well. Since the materialistic do not believe in the principle of the Creation, they reject the role of human’s actions in creating evil incidents and consider it as a religious theory. The Ashʿarites, considering their doctrine of Occasionalism, relate every event to the Almighty and do not consider any role for the will of human. But the contemporary Shia scholars have chosen other views: ʿAllāma Sadr by his theory of Istikhlaf (appointing successors), believes that human is the one trusted with the world of nature and his actions must be according to the rules of the one being trusted, that the Almighty has placed. ʿAllāma Ṭabāṭabāī also by mentioning the theory of Istikhdam & Taskhir, considers the human as part of the world that follows the system of cause and effect. This system of causality, in addition to the Almighty (as the Real Cause), consists of material causes, as the first or close cause, and spiritual causes as the intermediary causes, which are formed by the effects of human’s actions by his or her choice. Among these the sins, in addition to their final punishments, have material and immaterial effects embedded within them in this world that this article concluded through research and review of the views and reasoning that the first view has the priority.